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CHAPTER VII
THE SIKH DOCTRINE OF LIBERATION
PRELIMINARY REMARKS
Although Sikhism shares many features in common with Jainism, Buddhism and Hinduism, in certain respects it differs from them significantly. Thus it does not accept the Vedic śruti as an authority. The worship of many gods and goddesses, so characteristic of Vedic and Puranic-Brahmanism, is also set aside. The classification of society into four orders and socio-religious distinctions among men and women based on this classification are also rejected. In these matters, Sikhism falls in line with religious ideologies of Śramanic origin. But as a monotheistic system Sikhism differs from Śramanic religions rather radically. As is well-known, the conception of one God is at the centre of the Sikh faith, whereas Śramanic religions are decidedly non-theistic.
While Sikhism inherited several features of the Hindu religious tradition, it also distinguished its doctrines and practices in the light of the teachings of Guru Nanak and his successors. Thus the monotheistic doctrine, the practice of bhakti, the importance of teacher (guru) and the general world-view are common to Sikhism and theistic Hinduism. Sikhism traces its origin to the teachings of Guru Nanak (1469-1538).
The Sikhs believe in the reality of God as revealed by Guru Nanak to his followers. He is, therefore, considered to be the first Teacher of Sikhism. The same doctrine was taught also by subsequent nine teachers. The office of the guru ended with Guru Gobind Singh who declared that the Adi Granth should hence on be considered as the teacher and the guide of the Sikhs. The religious poetry (gurbāni) collected in the Adi Granth constitutes the Sikh scripture. It is well-known that the Adi Granth contains the religious compositions not only of the Sikh Gurus but also of several other Hindu and Muslim saint-poets such as Namadeva, Ravidasa, Farīd and Kabir etc. The emergence of Sikhism in the 15th century may be viewed as an important event in the history of the bhakti movement and
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